Postmodern Journeys 03

Walk On  03

By Joseph Natoli

Translated by Springhero

       But I say I am suited to journey in a postmodern way and I am not in any of these categories. Where am I then? I am “ adjunct”: Quite literally academic title is “ Adjunct Lecturer.” But is there an ontological connection here, one that connects me to postmodern journeying? I want to describe what I will call an “ adjunct Lebenswelt” or life world in which one’s connection with the center is marginal, and with the social order, subordinate and temporary.

        但是我說我適合以後現代的方式旅行,所以不隸屬於以上幾種。那我算老幾呢?我是個「副屬品」。名副其實,因為我的學術頭銜正是「副教授」。但是我跟後現代之旅,難道還有本體論的關聯嗎?姑且讓我描述一下我所謂的「副屬人生」,也就是跟中央的關係是邊緣的,跟社會倫理的關係,也是隸屬而權宜。 

       Firstly, we have to consider that the life world becomes important only because a separation between world and self cannot be maintained; in other words, we drift into certain connections with self and world that shape or sculpt future interactions. The lifeworld is a product of being thrown into the world, the site of our “ throwness,” by which I mean it is an accidental, “ at this time and in this place, “ interfacer of the ‘ everyday” out of which we can concoct and even hook up with grand, transcending ‘ everydayness” stories.

        首先我們必須考慮到,副屬人生之所以那麼重要,只因為世界跟自我無法維持分開,換言之,我們漂流到自我與世界的關係當中,塑造並形成未來的互動關係。副屬人生因此是我們先被拋棄到這個世界,也就是「拋棄」的位置。我稱之為「拋棄」,因為純屬意外,此時此地就成為我們日常活動的介面,我們在這裡可以虛構,甚至陶醉於一些精采堂皇,超越庸碌的故事。 

      Paradoxically, these grand stories tell us that we are not accompaniments to the “ flux of the everyday” but can transcend that flux. We live in the myth that we can remove the lens of the lebenswelt from our gaze and encounter our being severed from where it has its being ( its state of throwness). We live in the myth that we can apprehend from “ the outside “ world as it is severed from it being always already caught in its own everydayness.

       很矛盾的,這些精采堂皇的故事告訴我,我們不是「庸碌人生」的伴奏,而是能夠超越這種庸庸碌碌。我們生活在神話中,以為自己可以移除眼光上的透視鏡片,而親身體驗到迴異於被拋棄狀態的實質存在。我們也生活在另一種神話中,以為我們超越日常庸碌,進入外面的世界,就可以理解。 

        This is not a “war” that can be brought to closure through either peace or extermination; this is a true paradox. Either we are inevitably questioning what we are and what the world is from within lifeworlds, already complicit with the everydayness out of which our questions arise, or we have already separated ourselves from both the lifeworld and the world’s everydayness and are asking questions and getting answers that bring both the flux of being and the worldly flux to a stop. Baldly put: We can either tell a story of being “ inside” things or are able to get “ outside” things.

        這個戰爭不是和平或消滅就可以結束的。真正的矛盾就在此。我們要不就無可避免地從問題起源的副屬人生的共犯結構裡,質疑我們自身和世界的意義。要不然,就是已經脫離副屬人生的庸碌,置身在自我與世界之外,質疑而得到解答,卻發現存在的世界隨庸碌以俱滅。容我坦率以道:我們要就說一些此生此世的故事,要不就是魂飛界外,存而不言。 

        As soon as you say something that pretends to be outside the contingencies of self and world, outside the force of the everyday, you can say that only those contingencies at that time and the everydayness you are in at that time engender such a story of detachment. But in the modern world, we have been striving strenuously to transcend the stories of “ always already” worldly attachment. We have been placing our bets on “ methods of detachment” that winnow “ storymaking” from “ reality.”

      當你誇誇而談,假裝你超越了自我與世界的因緣,脫離了日常庸碌的引力,你固然可以誇言,彼時的因緣,彼時的際會,使你可以超越立場,虛構故事。但是在現代的世界,我們都曾經努力奮鬥,就是要超越已然存在的超越立場而不可得。我們對於「超越的方法」,以為可以分別「虛構與真理」,曾經信之不疑。 

       Being “ thrown into” the modern world means that we are thrown into a world in which such stories of detachment flourish—and since the Enlightenment and the “ rise of of Science,’ they do. Such stories are employed to transcend the stories of no detachment, of “ always already-ness,” the stories of being inseparable from the world and world accessible only in its perplexing, changeable ‘ everydayness.”

        被拋棄進入現代世界意味著,我們被拋入的世界,這種超越的故事大為盛行的時代,自從啟蒙運動及科學興起以來,莫不如此。這些故事被用來超越那些陷身今生今世,世俗庸碌的娑婆世界。    

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